Guhyagarbha Tantra (with Commentary)
by Gyurme Dorje | 1987 | 304,894 words
The English translation of the Guhyagarbha Tantra, including Longchenpa's commentary from the 14th century. The whole work is presented as a critical investigation into the Nyingma School of Tibetan Buddhism, of which the Guhyagarbhatantra is it's principle text. It contains twenty-two chapters teaching the essence and practice of Mahayoga, which s...
Text 12.4 (Commentary)
[Guhyagarbha-Tantra, Text section 12.4]
By the seals of song, verses, and intonations.
One will obtain the accomplishment of the doctrine. [4][Tibetan]
glu-tshig sgra-yi phyag-rgya-yis /
chos-kyi dngos-grub thob-par 'gyur / [4]
Commentary:
[Concerning the seal of songs, (comments on Ch. 12.4):]
It also has two aspects. As to contemplation, this contemplation arrays the syllable HRĪḤ within the throat, and makes offerings to the deities of the maṇḍala by the seals (phyag-rgya-yis) of sweet melody and sons (glu), of its verses (tshig), and of other intonations (sgra-yi) of praise, benediction and so forth.
As to its beneficial attributes: One will obtain the accomplishment (dngos-grub thob-par-'gyur) of the conch-shell of the doctrine (chos-kyi), which can understand things through a single inexhaustible wheel of adornment, the Buddha-speech.
Accordingly, it says in the Sūtra which Reveals the Diffusion Light-Rays Everywhere (T. 55):
I also have rays of light,
Which are called the conch-shell of doctrine.
These entirely fill the world
By understanding everything as a single melody.
The meritorious basis of those rays of light
Arises from their inestimable nature.
Now, the buddha-speech is heard by whichever beings there are who require training, corresponding to their volition, and without reference to those who are near and those who are far. There is no difference whether one is present within the (teaching) courtyard or far beyond all the sands of the River Ganges. Just so, when Maudgalyāyana went to the world-system of Marīcikā in the west, he heard the doctrine of Śākyamuni as before, whereas, according to the Sūtra of the Cornucopia of Avalokiteśvara’s Attributes (T. 116), unfortunate beings did not hear him even when seated within the assembly. Indeed at Jetāvana, Śākyamuni was heard by Bodhisattvas and yet not by any of his pious attendants.[1]
[The third, concerning the seal of ornaments and raiment, (comments on Ch. 12.5):]
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